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Formal and Real Logic

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Part of the book series: Husserliana: Edmund Husserl – Collected Works ((HUCO,volume 13))

Now, the relationship of formal ontology to metaphysical ontology and, thereby, at the same time, of logic and metaphysics, also requires examination. What is metaphysics and metaphysical ontology? Historically, the term metaphysics was an accidental name for the Aristotelian work that deals with the science that Aristotle himself called “First Philosophy”. And, finally, supplanting the original Aristotelian name, it became the name for that very science.

Aristotle defined First Philosophy as the science of Being as such. While, as he said, all other sciences cut out some partial domain of Being for themselves and work on it for its own sake, First Philosophy investigates what universally pertains to Being as such. If we keep in mind that under the heading of “Being”, it is Being in the sense of what is real that is being aimed at here, then we already have a definition, albeit provisional, of the concept of metaphysical ontology. Today, we shall understand metaphysics itself differently, and more broadly. In short, its concept should be best defined in the following way.

In a certain way, every empirical science is a science of what is real. It deals with real things, with their real becoming, with their real relations, etc. Each such science is, therefore, in its way, an ontology. And, since each empirical science investigates a special sphere of real Being, the totality of all empirical science, actual or still to be constituted, seems to give access to the sum total of reality and to satisfy all epistemological interests regarding reality in a way commensurate to the state of development of these sciences. Upon closer examination, however, this is not the case.

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  1. The basic logico-ontological category of object in general and its logical variations lead back, however, and naturally essentially so, to the category of indiv<iduality> and its logical variations. Ontology of individuality in general, back to which all logical propositions also, therefore, refer. Individual connections, wholes, parts, relations, individual, i.e., genera and species referring to individuals (in contrast to genus and species of number forms, etc., of propositions, of logical forms, contradictions). Principles of individuation, etc., formal theory of individual universes. Formal metaphysics.

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  2. Note. Many will say: that is a priori or “pure” natural science and nature is mere appearance. Behind, lies the world of things-in-themselves. Still, since we cannot know anything about these things-in-themselves, the way the theory involved is, and we lack knowledge and insight regarding these categories, then that consequently further means that there is no metaphysics as science of this in-itself. Well, then, we are just not using the term metaphysics as a scientific term for this “deficient” science either. Metaphysics as the name of a science would then be the name of this pure natural science. But, as said, we are not prejudging here. It is enough to recognize that there are sciences of nature, of reality, then also a universal and a priori one.

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  3. In arithmetic, we refer to arbitrary numbers of arbitrary objects in indeterminate universality. We do not have authentic individuals (determinate particulars) here. Arithmetically speaking, number is not an ultimate difference in the sense that red is in “color geometry”.

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  4. The contrast is not between ideal and real science, but formal science that refers to unlimited ranges that are circumscribed by categorial-a priori concepts and material science that refers to materially determinate ranges. Accordingly, everything discussed here is not correct.

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  5. Important.

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  6. How does the formal ontology that we called mathesis universalis stand in relation to this reality?.

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  7. Compare Appendix A IV (Editor’s note).

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  8. Missing everywhere is the differentiation within the idea of the indiv<idual>. It would have to be called not “real”, but “individual” everywhere. Reality in the specific sense is something especially, and even multiply, to be divided.

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  9. Matter is equivalent to having content, just a form of individuality then, form of what is specific. Compare my theory of relational core contents.

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  10. Yes, but would ultimate objects always have to be real (things (Dinglichkeiten) )?.

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  11. Not every science is theoretical (deductive), but every one includes apophantic structures.

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  12. Unsatisfactory! Science relates to values. Does the material order always mean reality?.

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  13. I. Kant, Kritik der reinen Vernunft, text of the 1781 edition with addition of all of the discrepancies from the 1787 edition, ed. Dr. Karl Kehrbach, second edition revised, Leipzig, o. J. (Editor’s note).

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  14. Compare Appendix A V (Editor’s note).

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  15. The old metaphysics, which claimed to be an a priori science, distinguishes between ontology, cosmology, theology, psychology. Cosmology: theory of space and time, etc.

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(2008). Formal and Real Logic. In: Introduction to Logic and Theory of Knowledge. Husserliana: Edmund Husserl – Collected Works, vol 13. Springer, Dordrecht. https://doi.org/10.1007/978-1-4020-6727-3_3

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